The second part of The great question concerning things indifferent in religious worship, briefly stated and tendred to the consideration of all conscientious and sober men

The

SECOND PART

OF THE

GREAT QUESTION

CONCERNING

THINGS INDIFFERENT

IN

Religious VVorfliip,

Briefly Stated 5

-And tendred to the Confideration of
all Confcientious and Sober men.

By the fame Author.

Mr. Hales in his Treatife oiSchifm.

When either Falfe or uncertain Conchfions are obtruded for Truth >an&
Afts either unlawful, or miniftringjufl fcruple 5 are required ofm
to he performed 5 in thefe Cafes confent were Con/piracy, and open
Contestation is not Tattion or Schifm, but due Chrifiian Animojity.

LONDON,

Printed in the Year, 1661.

«B9 -AW «» tfW «W «Kr

e5p e&s cija cyp c 'o tNva

2Ss

courtetus Reader,

THere is newlyPublifhed and
Sold at the Star in St. ¥mh
Church-Yard a very ufeful Book
in Folio, Entituled the Reconciler
of the 'Bible , Enlarged ; wherein,
above three thoufand feeming
Contradictions , throughout the
Old and New Teftament, are ful-
ly and plainly reconciled, profita-
ble for all thofe that defire to un-
derftand the Sacred Scriptures a-
right unto falvation.

THE PREFACE
TO THE

Chriftian and Candid Reader,

N the Bufinefs, not of 'Decent or Natural, but
o/Devifed WUnneceffary Ceremonies in
the Worfhip of God, there are, Christian
Reader ', two gueflions at this day more hotly
difputed then ever : The one £, Whether they
may lawfully be Icnpofed f The other is, Whether whea
they are Impofed, they may lawfully be obferved t the
fir ft of theje I have already handled; with what fuccefs
and (at is faff ion to others .becomes not me to determine. The
Second is now the Subjett of this pre f em Difcourfe 5 upon
which indeed the whole fire fs of the Controver fie lif.s ; and
that becaufeof the Opinion of many Con fcientious and fober ^B. Monon.
men \ who, Though the) are read) \to acknowledge , that ^. ***$">
the Magiftrate ought nottoclog the Worfhip of God with un- ' '*
commanded Traditions and Inventions of his own% yet the)
conceive, that whenfuch things , as are not expre fly forbid-
den by the Word of God, are Impofedi they ma) and ought
to be pra5tifedt rather then b) the forbearance of them, men
fhouldbe forced to quit the exercife of their Miniftry, which
is fo great a good, that they think it ought to be preferved,
though with the undergoing of fome inconvenient obfer-
vances. A To

The Preface ro the Reader.

To thofe who cither in their Writings do affirm, or Lj
their prattife do own this per(wxfi&n, I defer e to be very ten-
der -.but withal, I rnu / take leave toprofefs, that J am not
as yet fatisfied, either with the Affertion, or with the Argu-
ment which is brought to back it. For the Que [lion is not ,
Whether it be convenient or Inconvenient, but whether it
he lawful or unlawful to comfy or not j? ^yind therefore it
fhould firj} be enquired,c\uo juxe, before we askcuibono ?
that^is, in all things which concern our Praclife ^ we fhould
first he fat is fie dy th.\t the thing we do is lawful, before we
fiate to our j elves , that we have a good end in doing it : For
fence the leaft evil m*y not be done to obtain the greatejl
good, and fence our Lord chrifl hath [ttfftcient power to pro-
pagate his G of pel without our fin • it is to be feared, that at
the lafl day he wiU not accept this as a Efficient arfwer-, that
we mingled his Worfhip with the, othcrwife unlawful, Com-
mands of men, meerly to maintain our Liberty of preach-
ing-face he can make our fuffering for his Truth, to be as
effectual a means for the Converfion of others, as our open
and free declaring it. As the Jpoflle Paul confe(fe> thattis
Bonds did beget many to the Faith of Chrifl I wifh there-
fore that too many do not indulge the mf elves a danger $us
Latitude, not (o much to preferve their Miniftry , as to re-
tain their Maintenance, and [o to their fin of Compliance^
actdafecret diflrusi of Gods Providences.

But what others may be induced to do, concerns not me
at all) who have nothing to do to judge anothers Confer-
ence-, but having my f elf been frequently .importuned to
conform, and that byperfons whom I very much refpeel and
honour, I have adventured to publijh my Reafons, why for
the prefent I cannot think it Lawful : Which is a workfo li-
able to cenfure and mifconfirucJionjhat I fhould never have
undertaken it. but that I would make it appear^ it is not hu-
mour > but Confcience^ that hath guided me unto this refold

tion.

The Preface to the Reader.

t ion. And though it is fojfibk ' I may be fuf petted to favour
the irregular Farcies of {owe, with whom every flight and
trivial difference is afufficient ground of fe far at ion 5 jet I
canaffure thee, Chrijlian Reader , idofo much abhor the
Prattifes and Opinions ofthofe mettjbat though I way for-
bear the ufage of our Ceremonies ,jtf no occafion fhaS make
meforfahe the Communion of our Church, whofe Do-
Brine, in the mo ft material and difputab/e Points of it, I
have already afferted^ and if I do not in aH Particulars torn*
ply with her Difeipline-, it is not becaufe 1 would eclipfe her
fplendor, or lefjen her Authority $ but becaufe 1 take fome
of the things Impofedto be of that Nature, as no Power how
great and lawful foever, canjuflife and w Arrant theufe of
them.

I [hall conclude therefore, with what 1 find in the Oxford
Reafons, excellently argued again ft Imfofing the Cove-
vaot ; Thus have we, fay they 3 clearly and freely repre-
femedour prefent judgment, which, upon better Infor-
mation in any particular, we fha!I be ready roreftifie.
Only we defire, it may be confidered, that if any one
finglereafon or fcruple remain unfatisfied (though we
fhould receive fatisfa&ion in all the reft ) the Confci-
ence alfo would remain ftill unfatisfied^and in that cafe5
it can neither be reafonable for them toprefs us, who
cannot fatisfie us 5 nor lawful for us, that cannot befa-
tisfied, to fubmit unto the faid Covenant, ThisPa(JageT
if in /lead of the word Covenant, we read Ceremonies,
contains as much as 1 have to fay : And I am vot without
hope, thatthofe who were fo fcrupnlons of being Impofed up'
on then, will be as tender of lmpofwg now 5 fmce the Ce-
remonies in queflion, are by many thought to be as contrary
to the Law ot God, as the) had reafon to think the Cove-
nant was to the Law of the Lan

Ch. Ch. Stft 10. iftfi,

Edward TSagfbAwi

fl)

THE SECOND PART
Of the

GREAT QUESTION

Concerning

Indifferent Things

IN

RELIGIONS WORSHIP,^.

Queft. Whether it be Lawful to fubmit unto the life and? tor
{fife of things, commonly [uppofed to be Indifferent > when
they come to be Impofed And made Necejjary in Religious
Worjhif ?

O R the righrer Seating and clearer Underftanding
of chis Queflion, I fuppofe thefe two Things.

I. By Things commwlj fttppofed to be Indifferent-, I
do not mein fuch things as are purely, and in their
own Natire Indifferer.t ; fuch are the Time and
Place of Religious Worfhip. Nor, 2. Such ifhings, as in
their own nature, though Indifferent, yet feem t<|) nave a great-
er Afpeft and tendency unto that which is Natural Decency and
Order, then otherwife j as , zoftand or k»cH at timevf Publicly

A 3 Prayer,

2 Thefecond Part of things Indifferent

Prayer, and the like : In both thefe Cafes , though perhaps the
Magiilrate doth ill to interpofe his Command, becaufe things of
a Religious Concernment belong not properly and immediatiy
to his Jurifdiclion ; yet I fee not why his Command ihould make
us fcruple or forbear the doing of them : For whatever, either in
it felf,or in common eftimation among fober men, is more decent
and comely y though itgaines noftrength from the Command Im-
' pofing it , yet there can noreafonbegiven , why it fhould lofe
any.Therefore by Things Indifferent in the Que(tion,I rftean fuch
things,as being confidered at large,and diverted from all Circum-
ftances,may perhaps be done or not dorie,andthat lawfully ; yet
pro hie & »»w,with reference to the power which irnpofes,and to
the end which continues them, it is questionable whether they
be Indifferent or not ; fuch are , the Surplice in time of Public^
Prayer ,Mufickin Churches ,Prefcrlbed Forms of Prayer, the Crofs in
Baptlfm, Kneeling at the Sacrament, Bowing at the Name of Jeftu,
and the like ; which are not fo purely Indifferent , but that they
. offend the fVeak^ho doubt; and «.uife many fierce and vehement
Contentions, even amongft the Learned, whadifpute, whether
they be lawful or not: And about thefe things alone, do I defire to
be underftood in my following Difcourfe.

2. By Submitting , I do not mem , a being prefent at fuch
time and place, where thefe Rires are ufed, but actively concur-
ring to, and perfonally doing them our f elves : ror as Mr. Hales
excellently obferves, What if thefe to whom the Execution of the
Publick^Service is committed , do fomthing either ttnfeemly orfuff:-
thus , or per advent ure unlawful ? what if the Garments they wear ,
be cen fared, nay indeed be (ufpitious ? wh 'at If Ge ft ure or A dera-
tion be u fed to the Altar s,*u now we have learned to fpealrj what
If the Homlllft have preached, or delivered any DoUr'me for truth,
of which we are not well perfwaded ? Tet for all this , we may not fe-
parate, except we be conflralned per for. ally to bear apart la them our
[elves. And therefore the Quedion doth no- fo properly con-
cern the People, who, for ought J know, maybe prefent where
thefe firemonies are ufed, without being defiled by them , as E-
1 inls i9- iijaij was a i00fcer on Up011 Baals Priefts ; and the Apoftle tela u*,
i Cor,S. we may eat meat, and therefoie hear the Word, though in an Idols

Temple. But I chieflv mean the Preachers and Minilters of the
Word, upon whofe Perfonal Pra&jfe all thefe things are cot: -

m mded,

> in Religious Werjhip,

manded, and this I hold utterly unlawful for them to fubmit

unro

F.rfr, Becaufe the Magiftrate hath no power to impofe things

doubtful and dilutable upon the Pra&ife of any in the Service of A^.i.

God ; and therefore it cannot be lawful for any, to obey him ,

when he fo im poles: For the clearing of which Reafon, two

things are to be explained.

i . That the Magiftrate hath no Power to impofe things doubtful
anddfptttable in the Service ofCjod

2 . Th at if he doth impofe, ws cannot lawfully obey him.
The firft Affertion is this; That the Magiftrate hath noTower ts
impofe things doubtful and diffutable in the Service of God \ And
the Reaion is clear, becaufe God hath given him no fuch Com-
miflion : For fince it is moft Equal and Reafonable, that God
fnouldbechefoleOrdererof his own Worship, and if in his Re-
vealed Will (which the Magiftrate is as much bound to obey, as
the meaneft Gtriftian } God hath not authorized any to enforce
upon the Pra:'ife of others,things which are of a doubtful and di-
fpurable nature then cannot the Magiftrate lawfully take to him-
felf that power, becaufe in fo doing, he goes beyond his Bounds,
and exceeds thofe Limits, which God huh let all that profefs
Faith in him , viz. of nor being wife and holy above what is written.
Befides, our Saviour while he was upon Earth, though he had
all Poster committed to him, as Mediator, yet he neither exercifed
bimfelfmor intruded to his Apoftles fuch Power, that they fhould
force or compell any to obey him, becaufe his Kingdom is not of
this world, i> e. rot to be acquired or enlarged by thofe Arts and
Policies w'rch humane Princes ufe; but Converts cnlyarehs
Subjects ; and thofe he alone owns for Members of his Church,
whom Preaching and found Perfwafion hath won over to him.
And therefore it is very incongruous for the Magittrate,wbo pre-
tends to ad for Chrift, to take more upon, him then Chrift him.
felfdid, and by enforcing things dubious, make Religion a very
uneafie and unpleafant yoke , and thereby fright Confcienti:«s
and Sober men from the Service of him, whofe honour he would
feera to promote ; which is dire&Iy contrary, both to the Na-
ture of Religion, and to the Ends of Chriftian Government.

Againft this, in behalf of the Civil Magiftrates Power, it is
urged.

i. That

8 The feand Part cf Things Indifferent

0 *- '• J- That Jehofaphat, Hcz^ekiah, and other Kings of the Jem,

are commended for repairing and beautifying the Temple and
Worihip of God ; and likewife David made Mujical Inftrnments,
appointed the Ceurfes of the Priefts, prefcribed their Garments And
manner of Service , none of which were provided for by the Law
oiMofes\ from whence it followes, that Chriltian Magiftrates
have (till the fame power, which the Jemjh Princes had ; that is,
to regulue and order the outward Circum(hnc;s of Gods Wor-
ship, though over Sub(la»tials , and Articles of Faith, it is ac-
knowledged they have no Power at all.
Atf/W. But I Anfwer :

Dcuc. 17.18, 1. Tnat whatever the Jewifh Princes did in regulating Gods
J9- Worfliip, they had a particular and exprefs Law, which did ex-
a&it from them ; and which in all, even the fmilleft Punctilio's
and Circumtfances, had fo provided, that they could not fail of
knowing their Duty ; whereas Christian Religion is in moft Par-
ticulars of lefler moment, more free and undetermined, and
therefore there is not the fame parity of Reafon,rhat the example
of the Jewifh Princes thcn,(hould be obligatory to our M igiftraues
now,becaufe the Law is altered, and that accuratenefs in fmall
things needs not fo much beinfiftedon. For nowtheMigiltrate
moft confults Gods honour, and his own duty, if he leave? the
Chrifthn Law as large as he found it ; and doth not urge, either
little, or much lefs doubrful things,b:caufe God, in not requiring
them,fhews, that theprefTing them, will no: be a work pleaAng
or acceptable to him, becaufe itlaiesan Imputation u^onhis
Wifdom and Holinefs, as if he had not in his Word fufriciently
provided for his own Worfhip.'

2. And more particularly, to that Tnftance of David, I An-
fwer, That whatever David did in regulating the Service of Gor1,
i.n appointing Mnfical Inftrumetts, Priefts Garments, and the
like, he did tc not by his Authority, as King ; ^wt by Gods Com-
mand, as a Prophet ; as will appear from thefe Places of Scripture:
One is, 2 fhrun.S.iq. Where it is faid, that Solomon af pointed ac-
cording to the Order of David hU Father, the Courfts of the Fricfls,
to their Service, and the Levitesto their Charges, to praife an d mi-
ni ft :r before the Priefts, as the duty of every day required : For fo,
fuchtheTexr, David the man of God commanded. Where that
ExprciTion, The man of God ( which is a Na^.e given only to Per-
forms

in Religious Werfhif. j

fens extraordinarily infpired, fuch were the Prophets of old)
fufnciently (hews in what capacity 'David ordered tbefe things •
not barely as a King, but as a man of God, L e. by God himfelf ex-
cited and inipircd to do it. Again, when Hezjekiah reftored the
Purity of Gods Worship, whicn his Father Ahaz, had polluted,
irisfaiJ, that He fee the Levites in the Houfe of the Lord with z Chroma*.
Cymbals, with P falter ies, and with Harp, according te the Com*
mandment of David , and of Gad the Kings Seer , and of Nathan
the Prof het, For , faith the Text, [o was Gods Commandment "by
the Prophets : Whence it plainly appears, that David did no more
in theie Particulars, then what God himfelf had by his Prophets
commanded. Aad therefore when David gave to Solomon bis
Son the Pattern of Gods Houfe^nd of all the Rooms and Apart-
ments in it, it is faid to be,rhe pattern of all that he had by the sfirity
among which thing? are reckoned, the four fes of the Priefts and of x chron/it,
the Levites, and for all the workjfthe Service of the Houfe of the Lord: \ 2.'

Of which the Text Wics,A 11 this, faid David,: he Lord made mem- v.'.i9»

derfland in Writing, by his ha^dufon me, even all the works of thk
Pattern. From whence it evidently follows , that not the leaft
Circumftance which David then ordered,came from his own me-
tion,or was eftabliihed barely by his Kingly Authority, but it did
proceed from the infallible Directions of Gods Spirit, and there-
fore Magiftrates cannot urge his Example , unlefs they will pre-
tend at lead to his Divine AfTiftance, and not Regal, but Prof he-
f/W Authority.

Lattly, Since the Objecters allow that over Snhfi annals, as far
example, to make or command Articles of Faiths Migiltrates
have no power ; methmks ic demonilrably follow es from their
own Concetfions, that over Circumstantials they have much kfs :
Since Snbftamals concern i:-.t Eflence of Worship, and there-
fore may feem to be a juil ground for Impohtion ; upon which,
the ApolHes found the Equity of their Canon, about forbidding
things ftrangUd,Blood and Fornication, becaufe t hey were e nh&y- £&s x j, 2g s
My things very neeefiary ; bur Circumfrantials may very well be
Qmittea, without any prejudice either to Gods Worship, or to
the Magistrates Power ; and the very needleffenefs andfuperflu-
ottfnefs of them, may feem juftly enough, to make it unlawful to
impofe them : For i fin general, the Magittrate hath nothing to
co, whether I am a Chriftian or not, fince as a man, I have a Ti-
tle to his Protection : then fure, when I acknowledge my felf a

B ChriftiM*,

6 The Second fart of things Indifferent

Chriftian* in what kind of Habit * Pofture* or Words , I will wor-
fhip God, the Magiltrate hath much lefs to do, becaufe Charity^
Forbear ance* 'Doing m he would be done bj * not to lay a {tumbling
Blockje fore his Brother^ and the like, are as much Parts of the
Chriltian Magittrates Duty,as Obedience to the M .lgiftr te in all
lawful, and therefore not difputable things, is the duty of a Chri-
ftian Subject.
Ob] A* 2. It is objected again', That the; e are many Prophecies in

Scripture, that Magirtratesfhould own and defend Christian Re-
Ifa.J49.13. %ion, and in particular, that Kings jhould be Nurfing Fat hers ,
and gueens Nurfing Mothers to the Church ; and therefore certain-
ly they may employ their Authority for the beautifying and a-
dorning it in all fuch outward Circumftances of Worihip, as
meerly appertain to Decency and Order. •
Anfw. But I Anfwer :

1. There arc indeed many Prophecies in Scrlpture,that Kings
and InferiourMagillrates (hall fubmit to the Faith of Chritt • yet
it doth not follow, thu therefore they are to take upon them to
model and regulate any part of his Worfhip. For as in the Opi-
C7. J 8. njon a^ouc ^g fcign of fa Saints * it is clear from Scripturc,thac

a time will come when the Saints fhall rule the world , as in Da-
niel* The Saints of the Moft High {hall take the Kingdom* and po{-
fe{s the Kingdom for ever, even for ever and ever : Yet it doth not
follow, that therefore they oughc to take Arms, and by violence
polfefle themfelvesof an Earthly Kingdom, becaufe this contra-
cts fo many other places, wherein Patience* Self-denial* and
Waiting upon God, is enjoyned them. So in this cafe, there is a
vaft difference between a M^gittrates becoming Chriftian,and his
medling with Prefcribing Forms of Chrirtian Worfhip, which no
Prophecy did ever mention : Nay on the contrary, in ftead of
foretelling any fuch Imperious and authoritative Rule of Princes,
in Religious matters, the Scripture mentions their lowly and
humble deportment ; as in Davids Prophecy concerning the
Meffiah : All Kings {hall fall down before him* all Nations (hall
ferve him* And in J{aiah, Kings (hall fee ami arife ; Princes al{o (hall
Pfalyi. ii, *>«r[hip. Nay in that very place, where there is mention of
lfa.49 7. Kings being Nurfing Fathers, it is added, they (ball lie down to thee

with their Face towards the earth * they {hall lickjhe dufi of thy
Feet : Which places do rather argue the Magiftrateskawful Re-
verence

in R tligtom Werjbif. _

verence of, and refpe&ful fubmiftion to the Church of Chrift, then
their exercifing Authority over ir. Ac leaft thus much may
be evinced, that , though Magiftrates Iofe no power by becom-
ing ChriiUans, yet they gain none, but in every thing are to a&
asSe.vantstocheLaw cf Chrift; from which, as nothing may
betaken, fo to it nothing ought to be added; no, though it may
be patronized under the names of Decency and Order ; which if we
make to fignifie, not Natnral, but 'Devifed and Fancied Order,
it is that which all Superftitions plead, to defend their unwarranta-
ble Traditions and Inventions by. And therefore" to purfuc the
Simile a little farther, it were to be wi fried, that jO'*gj would fo
far prove Nttrfwg Fathers, as to ufe their Chriftian Subjects in
this particular, as Nttrfes do their Children, i.e. only to put into
their Mouihs, that which the Apoftle Peter cals >ww' *&kov yiha. ,
Reafintble and facere or mmingledlMilk^ i. e. only Gods Word lUt,2'2>
in its NadvePurity,w'uhoutbeingfowredby the Harfhnefs of Im-
positions, or corrupted, rather then fweetned, by the undue mix-
ture of Humane Fancies and Imaginations.

2. The beft way for Chriftian Magiftrates to advance and
beautifie Religion, is not by the Prodigality of their Purfes , in
Hatelj Strutttires, Choyce LMufak, CnriMs Pitlures, and the like,
wherein Superftition will be fure to out-do them ; or by the Seve-
rity and Rigour of their Laws in fmall things, but in the Piety of
©heir Lives, and ftri&nefs of their Civil Government. For let
Magiftrates oncecleanfe the Soylof Humane Nature, by making
{harp and wholfom Laws againft Vice and Immorality, and then
weed it, by impartial punifhing of Drunkennetfe, and other Difor-
ders, which the Apoftle cals Works rfthe Fiejh; then Religion
will make its own way into mens hearts, and produce an outward
Compofure in Service, futable to its own inward Worth and
Excellence : Whereas the Magiftrates medling with Outward
Forms , begets only a Face of Religion, which is fo much the
more loathfom, in that it is ufed commonly as a Cover, to hide
many foul Enormities, which without that Mask, no fober Ma-
giftrate could have the heart to tolerate. I conclude therefore
fince, i. God never gave. 2. Chrift never exercifed. 3. The
Examples of the Jewlfb Princes, nor Scripture Prophefies do war-
rant fuch an impofing Power , efpecially in things doubtful, as
fome contend for, it follows, that the Civil Magiftrate hath no

B 2 fuch

The [ccend Ptrt $f Thm^s lndifftrm

fuch power, and ought not to take it upon him : Which was 1115 &d\
AiVcrtion.

The Second Aflfertion was this, That if the Magistrate doth iw-
pofe things doubtful* we tannot Uwfully obey htm ; And the Reafon is
clear, from what is already argued : For no mm cm lawfully do
any tiling in the Worfhipof God, but what he is fatisficd he might
do, whether it were by men commanded or not ; therefore he that
hath no other warunt for his doing any thing, then the Command
of the Magiftrate ? when it is clear the Magiftrate hath no Power
to command him , mud needs fin in what he dozs : Aad
that,

1. Becaufe thereby he vifibly difowns, and detracts from Gods
Sovcraignty, who is fole Lord of the Confcience, whofe Honour
is then given to anocher, when by our fubmitting to them, we
feem in hc\ at leaft, to acknowledge , that . they have Power
toimpofe: For in the Church of chrift> by an Overt Adc, to
own and couatenance the Jurifdi&ion and Authority of another,
this is to leflfen Chrifts Legislative Power, and to make Two Heads
of the Church, a Vifible and Invifible, or a Political and Spiritual
one, which is a diftin&ion that the Scripture knows nor •
and only the Popiflf, that is the Amtchriftian Church makes
ufc of.

2. Becaufe by obeying what is in it felf doubtful, and in the
Impofcr unlawful , we fhall. confent to, and approve the Magi-
ft rates fin, and fo harden him to continue more fierce and peremp-
tory in it. Now if it be a Rule in general, that we ought to re-
prove our Brother, and not to fuffer Jin upon him, much lefs to con-
tent, and to parcake with him in it : How much more kit our
duty, to prevent, fo far as we can, any fin in our Magiftrate ,
( whofe happinefs we are bound in efpecial manner to procure and
pray for ) and this muftbedone, byourmodeft and humble, but
yet refolute and conftant refufing to obey his Impofitions ; where-
in we arc fo to proceed, as to evidence both by our Language , and
A&ions, that it isnotPeevifhnefsorPetulancy, much lefs a-difo-
bedrent and contradicting humour, which puts us upon it , but
meerly Confcience of our Duty, both to God and Him ; namely,
becaufe the Magiftrate, astothefc matters, is* not inGodsftead,
God not having committed unto Chriftian Magistrates, bur unto
his Son, the Government of his Church, and th« in the Out-
ward

in Ztligums Wtrfhif. 9

Pclirv, H well as in the Inward ftrfty of it .• For where
{he inward " Purity is not wrought, there outward Conformity is
nee a ferving God', but men, and prove* 2 Service, which as God
requires not, fo neither will he at all accept. And therefore fine*
even {he r.ighcft Magittraies on earth are accountable to God , who
haces Oppretfion, under preience of advancing Piety ; this, as ic
cugnc to make all M. 'gift rates afraid how they meddle withimpo-
fing, without aRy warrant, fo it ought to make us wary too , left by
active fubmitting, we do abet and own their fin, and fo become
Parties in the Tranfgrdfion ; There being but little difference, in
the fight of God, between him that commands a doubtful thing ,
and him that doth it, upon no better argument, then becaufe ano-
ther, who had no power, commanded it: For in that, or in no
cafe, God cals for Steering* and not for Submitting.

3. He thit ebeyes in fuch a cafe, muft needs (in, becaufe he
cannot ad in Fmtki L c. in a found and thorow; Perfwafion , that
it is lawful for him to obey. For fince no CoRclufioc can have in it
greater certainty then the Premifes which infer it, I would fain
know, how it is poilible for him to have any clear fatisfa&ion,who
thus argues.

i. The thing commanded, as for example, the (raft in 2?*p-
tifm* is in its own nature very difputable, whether it be Lawful or
not ?

1. The Magiftrace who commands ir, hath ho power to do it,
and therefore (ins in en joyning ; muft not then the Inference be ,
therefore I ftull fin in obeying him, fince his Command, when he
wants Power, can never make a doubtful thing warrantable or fafe
to a doubting Confcience. From all which, ic followes, that if ic
be unlawful to command a thing doubtful in Religious Worftiip, it
is equally unlawful to obey it ; which is the fumtae of my Fim Ar-
gument.

My Second Reafonihall be taken from the Neceflity and Nature Arg. 2.
of Chriftian Liberty ; which as it confifts efpecially in the free ufe
of Indifferent, or Forbearance of doubtful things, fo are we bound
entirely to preferveit. To clear up which, we muft confider, that
the whole ftream of the Goipel , in reference to thefe outward
things, doth run in fuch Expreflions as thefe; If yet* be my Dlf-
clplesy faith our Saviour, yon (hall know the Truth^ and the Truth John $.31;
. frail fct yon free* And again* If the Sen frail make jqh free, you &c>

fr*n

jo Thejecond PM tf things Indifferent

Gal. j.i, JhMl be free indeed. So the Apoftle Tauly Standfafl in the liber-
V. 1 3 . ty wherewith Chrifl hath made you free. And again, Brethren, you

James 1.15 . 8c /J4I„, been called unto Libert), So ^wr/ cals the Gofpel the per-
1,1 2t feci Law of Liberty : and, fofpeal^ faith he, andfo do, as thofe thai
Shall be judged by the Law of Libertj. All which place*, with ma-
ny others, to the fame purpofe , do evince thus much , that it is
not a thing raeerly arbitrary, and at our pleafure, whether we will
prefer ve our Chriftian Liberty or not j but we are ftridtly com-
manded to do it : and the fame obedience which we owe to o-
ther Divine Precepts, we are obliged to pay unto this, becaufc it
is dictated by the fame Spirit- Now fincc this Liberty, as it is
mentioned by eur Saviour and his Apoftlcs, is only to be exer-
ci fed in things of Religious Concernment (for as to Civil mat-
ters, no doubt, the ftrideft Obedience to the Magiftrates Com-
mand, is our Duty) it follows therefore, that when once things,
otherwife perhaps Indifferent , yet indeed Doubtful, come
to be made neceffary, and forced upon our pracWe, we are then
bound by a meek and Chriftian,but yet magnanimous Refufal, to
affert our Freedom , and not furTer our felves to be entangled by a
Yoke of Bondage j which is fo much the more heavy and galling,
becaufe it is confeffedly needleffe, and hath no holier end to rati-
fie it, then meerly an undue will of the Impofer; which if we
obey, we then become Servants efmen^nd cowardly defert that
1 Cor.7.ij. freedom whichChrift came to purchafe for usrwhich is quite con-
trary both to the Command & Pra&ife of the Apoftle Paul, who
though he held Circumcifion, in fome cafes to be Indifferent, and
accordingly ufed it ; yet when once Falfe Brethren came tofpy out
Gal. 2. their Libertj, and by their fubtil Difcourfes fought to bring them

into Bondage, Paul would not yield to them in the leaft, but con-
stantly oppofed the Insinuations of thofe crafty men (with whom
no doubt, Arguments from Decency and Order were not wanting)
that fo he might tranfmit she Tr*th,i e. the Libertj of the Go-
fpel unto his Followers : And for his own, both Judgment and
Pra&ife, he gives this General Rule, %4H things^ i. e. which are
x c . not forbidden by God,4r<? Lawful, but, »* *froi*MeriiM <<m> mt%

' 'll' i e I will not be domineer d over bj any, or , / will not fufer anj to
exercife Authoritj over me, as that I fhould upon his Imperiou*
and unlawful Command, forbear the free ufe of that which the
Lord hach teft free unto me.

Againft

inReligieiuWerfbif, U

AgainiUhis it is Objected, ; Obj.u

i. That Paul m his Epiftle to the Galatlans, fpeaks only of C/r-
camcifion md Jewljh Ceremonies ) and therefore the Liberty he
mentions, mull only be understood in reference to them, which
all acknowledge to be abolished, and without fin, cannot be revi-
ved; but thisdorh not concern other Chrlfiian Rites, which are
introduced, asby another power, foupon another Score, fc. not
as Parts of Religion, but as Circumftanccs of meer Decency and
Order. But I Anfwer.

i . The Apoftle Paul doth not fo confine his Difcourfe to C/V- ^ rWt
cumcifion, but that in otfter places he extends h to Meats and J
Drinks, to Obfervation ofDayes , and fuch like, which are much
more indifferent, then thofe now contefted about: Concern-
ing which, the Apoftles Aifertion is, That he would not be brought
into bondage by any, but be left as free in the ufeor forbearance of
them,as the Laws of Charity would permit. And therefore what-
ever the Apoftle faies , though properly and immediatly it relates
only to Jcwlfh Cuftoms,yet (ince his words are general and inde-
finite, they muft be underftood equally to concern all things,
that are of a like, and much more thofe that are of a more doubt-
ful Nature.

2. Though the Apoftle did fpeak only of ClrcHmclfion ando-
ther Legal Rites, yet the very fame Reafon which ferved to take
them away, may eafily be improved, to keep back any other from
being either impofed or obferved in their room. For, i. Since
God himfelf was the immediate Author of all Mbfaical Ceremo-
nies. And 2. Since they were afterwards abolished, not becaufc
they were finful, but becaufe they were unprofitable ; not becaufe -
they were inconGftent with Salvation, but bee uife they did not
fufficiently promote it, as the Apoftle wttneffes : There is, faith
he, a difanullingofthe Commandment going before, for the weaknefs "00.7.18,19,
and unprofitablenefe thereof; for the Law , i. e. of Ceremonies,
made nothing perfeft : Then it followes, that things, ' 1. Which
have not the fame Divine warrant and Prefcription. And i.Which
are equally,' if not more unprofitable, as to what concernes the
Confcience,oughtnot to be introduced or praclifed; for elfc
we fhould be very little Gainers, if being fet free from Gods, we
might be made fubjeft tomans Law, and if infteadof Divine,
we might own and pra&ifc-£faiM0t Impofitms : This would not

eafe

j % the Second fart of Things Indifferent

eafe our Yoke, but only alter it, nay make ic much more infuppor-
tablc then the Jewijh Burden was : Tor they, in what they did,
obeyed a Righteous and Infallible God, and therefore were furo,
they could not crrc : But we muft obey the Arbitrary Fancies of
Unrighteous, and Fallible men, concerning whofe Authority in
impofing, or the UfefulnelTe of the things which they impo/e,we
can never be fatisfied ; fincc they feem, not only to go beyond
their bounds, but likewife by enjoyning fuch poor things, to play
with , rather then to adorn Religion, and in ftead of confulting
Gods Honour, to provide only Traps and Snares for their Con-
feientious and foberly diflenting Brethrerw

2. It is objeded again, That the Church was not in the fame

Ob), a. condition in the Apoftle Pauls time, that now it is in 5 for then

there was no Civil Magiftrate that did fo far countenance Chrifti-
an Religion, as to interpofe and meddle with it, and therefore
none could enjoynthofe things, in the ufe whereof Paul bids
them be free ; but now the ftace of things is altered : For Ma-
giftratcs have taken upon them the care of Religion, unto whofe
Injunftions we are to yield obediencc,according to that of the A-
poftle, Let ev&rj Soul be Subjett to the Higher PcMfers.

tofa, I AnfWer, 1 . It is afTumed gratis , and without the leaft

pretence of Proof, that the Chriftian Magiftrate hath anything
to do to impofe in things of Religion : For which, I might
bring many Sentences out of TerttUHan^ and efpecially Latlanti-
ns, who affirm the fame : but the thing is clear; For Civil Go-
vernment is properly and adequately concerned only in Civil
things; but Religious matters belong only to him thaxislnfpe-
#or and Lord of the Conference ; and therefore that Text, Let
every Soul be fubjed to the Higher Powers , is in this debate imper-
tinently ailedged ; fince it is evident, that the Apoftle wrote it,
with reference to N.ero9 who was there Em perour, and certainly
did very little trouble hiirffelf with things of Religioo, except it
were to persecute it ; and even then when the Magiftrate doth fo,l
acknowledge that we are to be fubjetl to^ *• v. not to refift him;
Nay, further, it foliowes from the Text, tbat fhould our Magi-
strates become, what they then were, Heathen and Infidels, yet
in all Civil Matters, we were bound to obey them; which lam
ready to affert again/1 all, whether Papal or other Encroach-
ments. But that the Magiftrate either hath power to prefcribe

Religious

Religious Rue-tor chat if be doth prefcnbe, vvc ought to fubmic
tobim,neuber tint, nor any other Text of Scripture doth evince,
as I have aireidy demonilraced.

a. I deny, ihit an) upon Earth, now hath greater power to
iityofe upon the Churcn, thenthofc had in the Apoftle Paul's
time. For I take it for granted, that Peter was, if not the greateii,
yetoneofthegreateft Perfons, that ever was fince our Saviours
tune, and yet when he, by his fufjpitious and inconftant carriage,
gave occafion to the Gentiles , to think, that chejewifh Rites Glltli
ought ftilko be continued, Paul openly reproves him , in thefe
words, Why comfellefl thou the Gentiles to live as do the Jem > i. e.
Why doft thou Teem to lay a conftraint upon them, and by the
Authority of thy example, induce them to believe, that thofe Ce-
remonies are (till to be pra&ifed ? Frem whence I infer, that if
in one w^o was fo great an Apoftle, Paul would not brook the
leaft fcruple of carriage, which might feem to abate and leflen the
extent of Cbriftun Liberty, then it follows,

i. That no Magiftrate can lawfully take upon him that power ,
fince thegrcateft Magiftrate on Earth, in things appertaining to
Divine WoriTiip, is much inferiour to Peter, both for Knowledge
and Authority.

2. That if the Magiftrate doth take upon himfelf that power,
we are to be fo far from complying, as rather, by Pauls example,
openly to refrove him ; at leaf! we are to let him know, that we
ftend engaged to another Matter, who hath commanded us to be
free ; and that it is not out of difobedience to the Magiftrate, but
out of duty to God, if we peaceably affert and maintain our Li-
berty.

3. Thelaft objection is this, That Chriftiaa Liberty confifts Ofrj.3.
not in Freedom ofPrattlfe, but in the Freedom of judgment : A»d
therefore many acknowledge, that if thefe doubtful things were

fo impofed, as that thereby we fhould be obliged to think them
neceffary tofahati*ny then it was our duty not to do them : But
fince iney are xeerly enjoyned by the Magiftrate, as things of
Outwaid order, fo long we may freely do them, and ftill retain
our Liberty of Confcience. And this is the Surame of what many
Learned men, both in their Writings and Difcourfes do affirm.
But I Anfwer :
i.That the Diftin&ion is meerly^oyned to ferve a turn,!? ith- A#».

C out

x 4 ?k Stcendfvt ef Things Indifferent

eutchcleaftFoundation,cichcrin6mpwrtf or A>*/*». For,i.Ic is
not grounded on Serif tare, fincc all thofe places wherein we are
commanded not to be the Servants ofmenjoftandfaft inonr Liberty ,
and the like, do principally refpect tHe freedom of our Practife,
in reference to the Impofer, whom we ought no: to fabmit unto.
Neither, 2. Is there any colour of Reafon for ir ; for Liberty of
Judgment, without Liberty of Prattifc futablc to th.it Judgment,
is not only a vain and ludicrous, but a burdenfom and vexatious
thing ; and especially in the Service of God,while we alwaies out-
wardly do 1 hat, which inwardly we do not approve, Ts nothing
elfc but direct Hypocrite.

2. The Q.iefHon is not, Whether any may impofe upon our
Judgments ; which it is evident none can ; but whether our
Practife, ought not to be left as free as our Judgments, in thofe
things which in reference to his own Worfhip,God himfelf hath
not determined. The Distinction therefore which fuppofes, that
our Practife may be bound up, and yet.our Liberty, which Chrift
-and his Apb(tles were fo tender of, preferved,doth not prove, but
only begs the Queftion : And like fuch kind of fturfe, is meerly
fo much du(t thrown into our eyes, that we might not read^md
makeup of our Royal Charter.

I conclude therefore, 1 . Since ChrifiUn Liberty is entirety and
indifpenfably 1 0 be preferved, becaufe the fame Authority which
forbids Murder, doth command that, and it is the Authority of
cur Law giver, which gives each Law its Sanction. 2. Since Chri-
fti*» Liberty hath place only in the ufe of Indifferent, or forbea-
rance of doubtful things (for things neceflary are already en joyn-
edbyGod, whom, we are to obey, whether the Magittrate do
command them or not ) therefore rt follows, 1 . That whoever
cakes away the liberty <tf Practife' from us, directly contradicts fo
many places of Scripture, which do cxprefly en joyn it : and then ,
1. We cannot without difhononr to God, and violation of one
of the greatcrt outward Pri viledges that the Gofpcl doth indulge
tiSjConfenc to, or by our Practife feem te approve of any thing
which doth fo immediatly intrench upon our Chriftian Freedom:
Which is my Second Argument.
Arg. 3. The Third Argument {hall be taken from the Nature of the

things I mpofed, which are not purely and in their own Nature
hdiferetet ; for then we need nor, and I believe, few would fcru-

** ' pie

in Religious War [I: if*

pie at the praAife of c hem) but, as I ftated above, they are things
very doubtful and difpuuble, and therefore no Command can
make them Lawful. For to inftance only in one of them, and
that is, the Croffe in Baptifm, I may affirm of that, which I find the
Learned Hales aflerting concerning Images, i. It is a thing
acknowledged by all , that it is uunecejfdryr 2. By
mofi, at leaft in this Nation, it isfufpefkd. 3 . *Bj many it is held
utterly unlawful ; Can then the enjoyning offuch a things be ought
elfebut Abufe f Or can the Refufalof ( he fayes, Communion, I
fay ) Submiffion, be ought elfe but Dutj f

I am not ignorant that many fpecious Arguments are brought
for fome of our Ceremonies, as particularly, for Set Forms of
grayer, and for kneeling at theSacrament which , becaufe they
are obvious, I fhall notmfift upon .-For allowing, but not grant-
ing, the utmoft of what is faid, that to pray by a Book, is a more
rational and Compofcd way of Divine Worfhip, then to pray
from the ftrcngth of ones own Meditation , and the Afliftance of
Gods Spirit; who, becaufe ofthofe Enlargements and quick -
nings he gives, is peculiarly ft\kdthe Spirit of Prayer. 2. Grant-
ing that to kneels is a more humble, and therefore a more decent
Poflure, at the Sacrament, then toy*r, as our Saviour and bis A-
poftles did ; (whofe Example fure we may follow without fin) or
at leaft, tofiand, which i9 a pofture of Prayer, and therefore of
Reverence, and lefle fubjeft to harden thePapiih, who have fo
monftroufly abufed Kneeling, by their Idolatry : But granting
the Decency and Conveniency of both, ye:,

1 . Since they are either Parts of, or Additions to Divine wor-
ship, unwarrantably devifed, and forcibly obtruded.

2. Since the Impofers do lay fo much ftreffc upon them, that,
it is evident,thougb they call them Indifferent ,yet they think them
Necefary.

3. Since in thefe Forms of Prayers, there are thofe Mixtures,
which make our Liturgy, though not fimply unlawful, yet high-
ly queftionable.

4. Since they are joyned with fome other Ceremonies, as the
Crojfe in Baptifme, which are of a moredoubtful Nature.

Laftly, Since many, as fober and as Pious Chriftians, as any are
in our Nation , are infinitely grieved at the ufe of them, and are
upon the point of forfaking our Affemblics, becaufe of them. It
followes hence, C2 1. That

1 6 Tbefcaml tm $f Things lnMfferem

t. That it doth noc at all become the Piety and Prudence of

ChriftianGovcrnours to impofc thefc things which grieve and
diilurb very many, and in their own nature are grateful to very
few? befidcs fuch who make ufe of their Conformity, as the way
to Preferment.

2. Thac no Confciencious Minifter, fo far as I yet fee, can pcr-
fonally bear apart in all chefc Ceremonies, becaufe he cannot act
in Faith, as doing that, x. Which God requires not.a.Which his,
perhaps weak, but yet Chriftian Brother, takes offence at, and if
the Apoftle P<«*/fayes, he would never eat meat (which is alwaies
lawful, and to fome tempers neceffary Food ) rather then of end his
Brother, fure he would have forborn a Crofs, or a Surf lice much
more.

If any Anfwer,as fame do, that it is Scandalum accept urn & mn

Qbj. datum , i .e. an Offence only peevljhly taken, but notjuflly given.

A*fa* * anfwer, It is Scandalum datum, an Offence juftly given : For

he that upon any pretence whatever, doth confent, not only to
quit his own Liberty, but likewife in fo doing, doth violate and
injure the Confcience of another ; he gives juit occafion to have
his action cenfure^, as if he chofe fin rather then AjfUftion, fince
they are only Motives of Convenience, which feem to lie at the
bottom, and mike him (loop to fo mean a Bondage.
Some ob jec-fc, That it is true, by doing thefe things, we offend

q, our Brother, but then by refilling, we fhould offend the Magi-

'* ftraie, who is fomthing more then our Brother , to whom we owe

not only the duty of Love, but likewife of Subjection; and there-
fore the lefs Offence muff give place to the greater. Bur I anfwer.

An fa* i . That if the Magillratehath no power to impofe,as I hive al-

ready proved, then he hath no reafon to be offended at my refufal
to obey him ; fineetatenHsj/u non habet , and therefore I fhould
morefcandallz,e9 u e. give him a greater occafion of finning, by
lubmitting to, then by quiet difowning of his Authority. For by
fubmttting, I ill all beget this Opinion in him, that he doth well
toimpofe,which is undoubtedly finful ; whereas by difowning his
Authority, I only make my felf liable to fuffering> which every
;ood Chriftiifl ought at all times to be prepared for.

2, Our Saviour hach already taught us how little we are to care
for the offence which men take at that fober and juft ufe which we
make oif our Liberty : For when he refufed %* w*(h hi* hands befae

meat,

tntttigimWnfii?* 17

meat, (winch by the way, was a Rite much more iooocent , then
thofc i now difpute of) and gave this for his ground, that it was a

fUntnotof his Fathers flaming; his Difciples feem to irapor-
mne him to condefcend unco the Pharifees, who were his law-
ful Govcrnours, by urging, thu xhej were offended at his Saj/ingiBut
our Saviour in ftead of afionting, cries out,/« them done, they are
Blind Gmdes,mth other words, (hewing, that while they made
ufe of their Authority, to prefs fuch needlefs Toyes, it was his du-
ty to difobey them. Which carriage of our Saviour is fo much
the more remarkable, in that, when they came c* demand Tri-
bute-money, though he alledged, that by his Birthright he was
free from any fuch Tax, yet, faith he, rather then offend them, let
us pay it ; plainly implying, that in Civil things, not to ftand too
nicely upon our terms, but for peace fake even to part with fome
©f our Right, is honeft and commendable;but in Religious things
we muft not yield a tittle, becaufc in them, the honour of God is
immediatly concerned : For, as being Lord of the Canfcience,
and foie Dictator of what way he will be ferved in,hc expects, we
fhould upon all occasions, openly aflert his Right, and neither
teach for Dottrine, nor folemnize for Worfhip, the Commandments
of men. Por, that I may obviate an Exception of fome, who al-
lege, that thefe things are not impofed as Doctrines : When a
Ceremony comes to be urged and preffed, beyond the bounds of
a thing Indifferent, here chough no Doctrine be mentioned, yet
there is a Doctrine couched under it,and that is,this which I have
been all this while (peaking againft, That the Magistrate hath
fower to impofe in Religions fy'orjhlf. So that when things doubt-
ful come upon that fcore to be obtruded,vve muft refoluiely refufe
to do then, left we fhould feem to own and a (Tent unto die Do-
Brine. To conclude therefore, Since the things in queftion, are
fo prefled, as if the Impofers thought them neceffary. 2* jihee
many of them are very difputable. i . Since moft of therm laife very
fcandalous and often five to our weaker Brethren, it follies, that
they are not in cheir own nacure Indifferent, and therefore it
cannot be lawful to practife them. And fo much for the Third
Argument.
The fourth and lad Argument (hall be taken from the Refcm-
blance and Correfpondency which thefe things have to others ,
which we have already renounced ia the Popifh worfhip; as like-
wife

1 8 The Second Fm of Things Indifferent

wife from the impofiibility, that any rational or fober account
can be given why we diflent from chofe, if we aflent to thefe. For,
I would fain know, wherein lies the true ground of our feparation
from the Church of Rome, if not in this, becaufe they obtrude
fuch conditions of Communion, which Gods Word doth not
warrant us to aflent to ? For let men fpeakas much as they pleafe
againft Images, Crucifixes, Praying to Saints-, or for the Dead%
&c. at laft it will be found,that the only firm and folid Argument
to overthrow all thefe things, is this, They are not written, God
hath no where in his Word commanded fuch things, and there-
fore we may fafely rcjed them. But on the fame fcore, the Cro/},
the Surplice, Bowing Kneeling^ni the reft, muft be rejeded too,
as being equally uncommanded, : For how can we fatisfie any
inquifitivc man, why in Baptifm, we have caft off Oyle, and retain
the Crofs ? why in the other Sacrament, we retain Kneeling^
and refufe Adoration ? Why we bow to the Name ofjefpu, and
yet are offended at a Crucifix ? In (hort, why we have pared a-
way fome Rites, either as Idolatrous, or elfe asfuperfluous, and
yet have retained others, that are equally fcandalous, equally in-
defenfible? Ifweanfwer, that we did it, becaufe every Nat i~
onal Church hath power to judge of Ceremonies , and to impofe upon
her Subjeds, as few or as many as (he thinks fit ; Will it not ine-
vitably follow, that our Church may when (he pleafes, bring in
all thofe exploded Rites upon us, and when lie doth fo, we are
bound to fubmit unto her Authority ? So that all the advantage
we have got by our Reformation ( which at the beginning of ic ,
# was the beft and the moft ftupendious that ever the world faw ) is
only this, that we have lopt oif fome Branches of Popery , but
left the Root untouched i as owning that Do&rine of Impofiti-
ons> which may whenever the Magiftrate pleafes, bring in the out-
war^pra&ife of that Religion again upon us. I do not fpeak this,
as if I*&din the leaft imagine, that our Governours do fo much as
dream ev.any fuch thing, but I argue meerly as a rational man^and
confidering the nature of things ; for fince every man then ads
rationally, when he ads conformably to the Principle he holds ;
therefore he that firft miftakes things doubtful, for things Indiffe-
rentpnd then maintains, that the Magiftrate hath power to make
even things Doubtful, NecefTary, when he impofes them ; he
leaves the Magiftrate free, to bring in as much of the Popifb wor-

Jhif*

in Religious W or flip . ip

flip, as he is pleafed to think if either decent or convenient.

Since then the Crcjfe, the Surplice, &c. are all of the fame Ido-
latrous Nature and Original, with other parts ofRomifi Wor-
fhip,which we have worthily rejected, as being coyned in rhe un-
licenfed Mint of mem Brain, without the ftamp of Divine Autho-
rity ; it followes, that either we muft not "ufe them, or elfc we
muft acknowledge, that \iOylfor Infants, Holy Vnclion for the
fick, Ex;rcifmes,8cc. were en joy ned, we could lawfully fubmit
to them too, and fo never fix our felvesa certain point of Religi-
ous Pra&ife, but depend altogether upon the Beck and Pleafure of
ourMagiftrate.

Againft this, 1 know not what can be objected, except as fome
affirm, that/fo Pope is not Amichrift , fo others will take upon
them to prove that Popery is not Idolatry. If any Proteftant be of
thatmind,I hope he thinks of returning fpeedily to their Commu-
nion, but till I underftand, how Pictures may be made and placed*
if net as Objetls, yet <** Helps of Devotion; how Saints canfirft be
Canonized, and then prayed to, how the Bread can be confined to a
place, and yet adored 04 ged, how the Virgin Mary befides being pray
ed to, can be entreated to command her Son ; till I fay, I underftand
how thefe, and many more fuch things can be done, and no Idola-
try committed, I muft take leave to affirm, that if that Church be
not Idolatrous, there never was, nor can be fuch a thing as Idola-
try in the World.

To conclude therefore, I will acknowledge, that uftng the
Crofs, though not in Baptifm , is very ancient , and mentioned
more then once by Tertullian h that a peculiar Reverence to the a Apolog.
Nam$ offefus, is afTerted by Origen b, that the Worflip of*An- b ***• adv'
gels, or forathing very like it, is maintained by fuslin Martyr c ['L^. -
"Prayer for the T>ead, as I remember, by Cyprian, I am fure by
Tertullian *, "Purgatory by Arnobius, &c. Bat yet thefe Opini- <j Apology
ons, which in tbofe Excellent Writers ( who were newly reco-
vered out of Qentilifme ) were very tolerable Miftakes and Er-
rours, did neither hurt them , nor the Church of Chrift , till the
world was grown lazy enough to believe, and the Bifhop of Rome
had force enough to irapofe them, as Neceftary Do6trines.Th.is is
that which not only difjfiifed, but fo far fixed the fatal Poyfon of
Errour, that the workl can never expect to be freed, till it
plcafesCod to raife up fome generous and truly Hcroick Prince ,

who

to the Stand f art of things Indifferent, Sec

who may be convinced of (be truth of Ch ifiian Religion, not by
hearsay from other*, but by a through (earch and enquiry into
cbcCaufcsc^itbimfclf, and growing from thence aflured, trnc
nothing can more binder the wo^refs of tbeGofpct, then to oil*.
guifc and alter ice fimptiacv ( lor a ftrangc drefs mud needs ren-
der it fufpc&ed ) will reiolve to give it a free and undiilurbed
Paflfagc, and never draw his Sword, buc when Mdic^ and Igno-
rance do joyn together, not only to oppofe, but to perfecmeit ;
how will Truth then, 6eing unfettered and let free, from the
Clogges of pretended Decency , but indeed Antichriftian Tyran-
ny, run through this Nation, and chafe Errour before it, as the
Light doth Darknefs ? This Great and Glorious work 1 dare al-
moin prophecy that his LMajcfty is referved for, whefc pious and
unequalled Declaration* hath already indulged as much Liberty,
as any fober-minded Chriftian can pretend to : and which will
then undoubtedly be made a Law, when by our conftanc and
chearfulSufferingsfor this Doctrine of Liberty* we have expia-
ted and wafhed away thofe Scandals, which orrr many odious
and unparallel'd Abufes have caft upon it.

F IJ\£1S.